תפלה: Standing before God, the Quill of the Soul and Participation
In last week’s instalment, I posed a challenge from Rabbi J.B. Soloveitchik:
1) When we go to Shul or pray at home, is our goal to daven or to have davened?
We ought to consider whether we view prayer as something to get out of the way – simply to meet an obligation, to be, as they say ‘yotze’, or if the process of prayer itself is a meaningful experience. My favourite passage in Rabbi Soloveitchik’s ‘The Lonely Man of Faith’ reads:
Prayer is basically an awareness of man finding himself in the presence of and addressing himself to his Maker, and to pray has one connotation only: to stand before God. To be sure, this awareness has been objectified and crystallized in standardized, definitive texts whose recitation is obligatory. The total faith commitment tends always to transcend the frontiers of fleeting, amorphous subjectivity and to venture into the outside world of the well-formed, objective gesture. However, no matter how important this tendency on the part of the faith commitment is—and it is of enormous significance in the Halakhah which constantly demands from man that he translate his inner life into external facticity—it remains unalterably true that the very essence of prayer is the covenantal experience of being together with and talking to God and that the concrete performance such as the recitation of texts represents the technique of implementation of prayer and not prayer itself.
I particularly like the last line of this excerpt, which insists that our services are a means to prayer, but not prayer itself. Clearly, for Rabbi Soloveitchik, prayer is about the encounter with the divine, the moment of communion, the privilege of standing before God, something every human being should crave – it is not so much about outcome, but process.
2) Rabbi Shneur Zalman of Liadi, the first Rebbe of Lubavitch is quoted as saying:
הלשון היא קולמוס הלב והניגון הוא קולמוס הנפש
The tongue is the quill of the heart and music is the quill of the soul
Our prayer experience must be at once personal, yet shared and combine the ‘two quills’ – the tongue and the heart, allowing us to articulate our feelings, needs, fears and aspirations within the context of engaging, participatory, communal services. Each of us is responsible for the atmosphere in our Shul, ensuring that it is welcoming, spiritual and purposeful. As Professor A.J. Heschel remarks:
Ours is a great responsibility. We demand that people come to worship instead of playing golf, or making money, or going on a picnic. Why? Don’t we mislead them? People take their precious time off to attend service. Some even arrive with profound expectations. But what do they get? What do they receive? (Man’s Quest for God, p. 51)
What we will ensure those attending receive is an opportunity to sing along in a joint, yet personal experience. There is room in our community for different styles of davenning – from the traditional to the modern, but all Baaley Tefillah must bear in mind that fostering communal participation, principally singing, is vital. This way, we can all enjoy a varied, unifying experience that leaves us moved and, hopefully, meets our ‘profound expectations’.
3) Turning to more prosaic matters, we will experiment with commencing the Shabbat morning service at 9.30am, with a slightly earlier start on special or longer services; the goal is to finish regularly no later than 11.40am. It’s important that we don’t convey the idea that Shul and Shabbat are synonymous – even during the winter there must be time to enjoy Shabbat lunch and spend some time with family or friends. Shul is a central and vital part of the Shabbat experience, but there is more to Shabbat than attending a service.
4) Finally, a challenge from the Rokeach (Eli’ezer of Worms, d. 1238). He is supposed to have said that the most difficult daily challenge within a daily religious life is to pray with proper intention. How do we relate to this?